Manjushrimitra
35 posts

Individual beings have been born, are being born, and will be born in various forms of life, and thus have come under the power of the stream of birth.
Through not understanding what the grasping of experience through thought ultimately is, one is deceived by this grasping. The stream of thought continues, and so there is no (opportunity) to turn away from deluded thought later on.
The illusory beings who are deceived by illusions such as an illusory elephant, by those who are skilled in the art of illusion, also lose their dreamlike happiness, just as when one is deceived by a dream (into thinking it is real). Since those who have come under the power of dreams
Reject this path and look to other paths that are extreme, and teach (that) as what they call the "unerring path," they are fit for a compassionate (response). They are like those who say stone is gold. The compassion of the compassionate ones (is spontaneous), their minds being conditioned by commiseration.
These sentient beings who suffer because of the temporal circumstances and do not exercise (discernment) during these last 500 years of teaching,
Have difficulty understanding the pure teaching, and going by mere words, do not (understand it) properly.
The various points of view (that result) are confirmed according to each one's own capacity, etc. One is stirred up by this river of misunderstanding and separated from the yogic ambrosia that is the vital essence of the teaching.

Therefore, although this noble hidden dimension of primordial experiencing, the excellent path taught by the Victorious Ones,
Is the extra-ordinary sphere of operation of the primordial experience of all the Victorious Ones,

I have validated (it for myself) by virtue of (long) experience and noncontradictory valid means of knowledge.
By composing this (work) on the excellent path of nonduality for the sake of sentient beings,

May, in a single moment, in all the places of birth of sentient beings,
Obstacles decrease and this primordial experience of all the Victorious Ones spread.

Therefore, although this noble hidden dimension of primordial experiencing, the excellent path taught by the Victorious Ones,
Is the extra-ordinary sphere of operation of the primordial experience of all the Victorious Ones,

I have validated (it for myself) by virtue of (long) experience and noncontradictory valid means of knowledge.
By composing this (work) on the excellent path of nonduality for the sake of sentient beings,

May, in a single moment, in all the places of birth of sentient beings,
Obstacles decrease and this primordial experience of all the Victorious Ones spread.

Individual beings have been born, are being born, and will be born in various forms of life, and thus have come under the power of the stream of birth.
Through not understanding what the grasping of experience through thought ultimately is, one is deceived by this grasping. The stream of thought continues, and so there is no (opportunity) to turn away from deluded thought later on.
The illusory beings who are deceived by illusions such as an illusory elephant, by those who are skilled in the art of illusion, also lose their dreamlike happiness, just as when one is deceived by a dream (into thinking it is real). Since those who have come under the power of dreams
Reject this path and look to other paths that are extreme, and teach (that) as what they call the "unerring path," they are fit for a compassionate (response). They are like those who say stone is gold. The compassion of the compassionate ones (is spontaneous), their minds being conditioned by commiseration.
These sentient beings who suffer because of the temporal circumstances and do not exercise (discernment) during these last 500 years of teaching,
Have difficulty understanding the pure teaching, and going by mere words, do not (understand it) properly.
The various points of view (that result) are confirmed according to each one's own capacity, etc. One is stirred up by this river of misunderstanding and separated from the yogic ambrosia that is the vital essence of the teaching.

Intense interest in the meaning of this, moreover, has been praised by the Victorious One as "great, pure and total presence."
By the mere activation of this source, the Awakened One has proclaimed, one will overcome the (limitations represented by) the host of the Lord of limitations, as well as the Sravakas, who are the object of veneration of the triple world and its rulers.
The greatest skillful action is this hidden activity of those committed to pure and total presence.
If this (state of pure and total presence) did not exist, the Victorious One could not make his appearance, and it would then be impossible that the three approaches to the teachings be taught.
In a mere instant, by the power of trusting confidence, moreover , one quickly becomes youthful Manjushri.
Also, while the supreme commitments of the supreme, comprehensive approach to the teachings are kept and the hidden dimensions of existence entered, all commitments and ethical behavior are protected and (those committed to pure and total presence) greatly praised as a noble object for offerings.
If the merit of the state of pure and total presence had form, even the extent of space would be too small a container for it, the Victorious Ones have equally proclaimed.

By this "cultivation of the commitment to what is indestructible" all paths are unerringly cultivated.
If anything positive for the individual, whatever it may be, has not been taken up by the way of acting (symbolized by) Samantabhadri,
Then the way of acting (symbolized by) Samantabhadra becomes the activity of the Lord of limitations - in which case it will reach its limit and be exhausted.
On the path that possesses this (primordial state of pure and total presence), even the activity of the Lord of limitations is said to be the activity of this pure and total presence.

To really get (the meaning) through symbolic means is also "pure and total presence": so has the Teacher proclaimed.
(The symbolic means) are here the foundation for the activation and cultivation of pure and total presence itself.
Having made use of the three "symbolic encounters" that are indicative of (facets of the existence of an Awakened One), made firm the three contemplations,
Primordial experience itself is activated in the"symbolic encounter with the ultimate content of what is." One should visualize and recite the heart-mantra (of the divinity that represents that).

One's mind is not engaged in seeking anything. One is not disturbed by anything, knowing the fundamental alikness (of everything); and
There is no fear of intoxication by objects or attachment to anything. One does not avoid nor dwell on (anything).
The ways of overcoming (limitations), the facets (of pure and total presence), the four forms of ever-fresh awareness of the alikeness (of everything), which are undisturbed (by negative conditions), are known in this (practice).
Cultivating the all-encompassing field of experience (is) this path; if one has cultivated otherwise, the transparent clarity (of the field) will not come about.

The mind is not engaged in seeking nor is it directed towards anything. One is free from knowing and not knowing.
There is neither picking out nor attending to (aids to meditation). Delight in acceptance and rejection are alike in not existing. Not objectifying (anything), and
Remaining with the (understanding of) this alikeness, there is no creation of duality; one is beyond the realm of speech; there is neither activity nor inactivity; there is no accumulation (of merit) or diminution (of faults), etc.

When (a thought) arises one does not eliminate it, nor does one construct a support for the mind when no (thought) arises.
(Even if) there stirs the slightest (thought) that is not (the dimension of knowledge called) Manjushri, this itself is still that (dimension of knowledge). But one does not try to remain in that.
Since one cannot obtain a foundation for meditation, one will not obtain any result by meditation.
Grasping experience through thought, which is the sphere of operation of our "mind" is itself the ultimate content of what is.
Since one is free from (seizing on) perceptible qualities, there does not exist anything that is better or worse. This supreme path is to be cultivated.
Since neither do conditioned events arise (on their own) nor do all configurations of events and meanings come about (dependently), all these are taken beyond the realm of frustration and suffering.
When (one has thoroughly grasped that) there are no "entities," everything then (arises) as the total field of events and meanings - understanding this is the supreme state of those who have overcome emotional conflicts.
Space is unobjectifiable and is a mere name. That which is positive for an individual and that which is negative, being indivisible, do not arise.

Having eliminated holding on to form, identifiable characteristics, and wishfulness, while cultivating the three "gateways to freedom," is the activity of the Lord of limitations. Form (itself) is open-dimensional.
Eliminating the three paths of samsara while cultivating nirvana is also the activity of the Lord of limitations. This (kind of cultivation) is not the quiet nature of everything. There is not any (samsara) eliminated or actual state (of nirvana) sought.
Nirvana and so forth, the status (reached) and realm of vision of all the Noble Ones, do not exist apart from this very path.

As long as there is agitated movement of the mind, there is the realm of the Lord of limitations. [This practice of pure and total presence] is a subtle path, in which one does not remain even in the states of the absence of movement of thought or of non-movement. This middle path in which there is no deceptive appearance has been called the "primordial state of pure and total presence" by the Awakened Ones.

Just as the "Lotus-like Lord" of everything wordly does not reject anything, (all things) are seen as alike and present in utter sameness.
This very seeing as deceptive that which (is fundamentally not deceptive), is to be understood as deception.
Even the teachings of the six (Hindu schools) and the deeds of the Lord of limitations are not rejected and regarded as negative.
Since even engaging in skillful action and discernment does not exist, engaging in them is like the [activity] of the Lord of limitations.
Having become proud through taking one's understanding as the best, superior to all, attachment and aversion arise, from which arguments come about. This lack of awareness. The real point is not seen.

One should not remain in a state wherein there is no doubt, nor eliminate a state of doubt.
Since there is no mediator and no total field of events and meanings (as object of meditation), there is neither doubt nor genuine insight.

Since, if one inquires into our limiting conception "entities," they are (found to be) nonexistent even as regards their apparitional nature,
Then even this nonexistence, which is dependent upon existence, is nonexistent. Also, the nonexistence of this nonexistence does not exist.
Since the limiting concepts do not exist, the middle (between these) does not exist. One does not remain even in a "middle".

Therefore, since what we define as "pure and total presence" and "lack of pure and total presence" are one in not existing, there is nothing to accept or reject.
In this sense, then the terms for the ultimate, such as ' nonexistence of origination and cessation, fundamental alikeness, nonduality, beyond thought, openness, the total field of events and meanings, beyond conventional designations and language' are all conventional designations. When the ultimate does not exist, then the state of a pervasive lack of clarity does not exist.
Saying that something ultimately is the cause, is itself the state of a pervasive lack of clarity.

In the same way, although these pure forms of ever-fresh awareness, (inseparable from) the total field of events and meanings and the continuity of wholly positive actions (connected with it), are imagined to come about (in time) and be objectifiable,
Since there is no causal basis for vajra-like (ever-fresh awareness), (our potential for experience, as causal basis, and ever-fresh awareness, as result) are alike regarding this similar condition (of nonexistence).
And,
Since these supreme forms of vajra-like (ever-fresh awareness) that (thoroughly grasp) the total field of events and meanings are without boundaries, they are not momentary events.

The momentary site (i.e., the fundamental structuring) is never separate (from the habituating tendencies). They are really the same phenomenon and (if one) does not exist, (the other) does not exist.
Since they are produced by trying to grasp experience with thought, which is completely mistaken, the habituating tendencies do not exist and,
Since there then does not exist a sphere of operation (for the fundamental structuring), the fundamental structuring of all experience as well as perceptual and cognitive activities do not exist.
Since boundaries do not exist (in experience), an objective support or a site (for its operation) do not exist. How then can perceptual and cognitive activities arise?
Therefore, experiencing is beyond the limiting conceptions of existence and nonexistence, and is neither a unity nor a plurality.

Since the state of pure and total presence of the Joyful One does not exist, it is a magical apparition of that [state] that appears to those who are deluded.

(One says), "all these (configurations of events and meanings) come about and disappear according to dependent origination." But, like a burnt seed, since a nonexistent (result) does not come about from a nonexistent (cause), cause and effect do not exist.
Being obsessed with entities, one's experiencing itself, which discriminates each cause and effect, appears as if it were cause and condition.

Since these two (cause and effect) do not exist, origination and cessation do not exist.
Since origination and cessation do not exist, self and other do not exist. Since there is no transformation and death, eternity and annihilation do not exist.
Therefore, it is evident that deceptive samsara as well as nirvana do not exist.

Nothing exists for ordinary people and Noble Ones apart from the continuum of their own experiencing.
This variety (of experience) that exists for the six types of sentient beings (appears) through their own habitual mode of vision.
Since this continuum of experiencing is without any boundaries, (to call it) "one" is (also) without foundation.
Since that has no boundaries, all the limitless Buddha-fields are one's own body.
In that one's own body appears as the body of living beings and as limitless Buddha-fields, it is also difficult to postulate that the potential for experiencing and the habituating tendencies are either one or diverse.

Since perception, moreover, seizes on different identifiable qualities out of the spectrum of conditioned events,
It appears as eightfold due to these specific activities, although it is not manifold in its essential function.

Therefore, in the first moment of experience, one's body and all configurations of events and meanings are present,
On account of thinking about and becoming obsessed with something, in a later (moment) that (thought) that has arisen ( in accord with the earlier moment) makes itself felt.

By imagining a self, one has completely obscured (one's own existence) and been divorced from the lineage of the Noble Ones.
By imagining entities, a variety of frustrations arises, and so one will be reborn in the lower realms.

Through the power of the potential for experience together with its continuing activity, one loses a profound comprehension (of how things appear) and, following in the wake of trying to grasp experience through thought,
Concepts of "self" and "entities" proliferate due to this grasping, which is by nature unstable.
By not seeing this very subtle movement (of the fundamental structuring of all experience) that has arisen possessing (the habitual tendencies), the various philosophical views of the Hindus, such as that of the self, arise and are held to be liberating.
Once the potential for experiencing has provided the site for limitless actions, the duration of the habituating tendencies is endless and indeterminable.
While the conditions for the awakening and growth of habituating tendencies are various.
Although, through the maturation of (previously accumulated) tendencies due to the appropriate conditions, a human body appears,
When other conditions awaken other tendencies, (there can be another form of life). Seeing the power of this process of change,
It is claimed that this is done by Siva, etc. But that path does not alleviate (suffering) or lead to liberation.
The enfeeblement of the yogic path as well as the source of doubt arise from the lack of a profound grasp of this subtle continuity [of the fundamental structuring of all experience].

Then, how do these (appearances) make themselves felt due to deception?
(One's potentiality for experience), which always and everywhere tries to grasp experience through thought, is automatically enfeebled by this grasping.

Since one's mental clarity, becoming deluded, has come under the power of lack of awareness acting as a conditioning factor,
The general forms and specific details of experiencing appear as if existing-in-themselves, according to the three phrases (of experience discussed below).
Through the accumulation of habituating tendencies (engendered by) the various aspects of being caught up in a situation, when the power of that habituation has grown,
The potential for experience itself appears in a manner similar to that of the body and objects, as in the case of (a meditation in which) bones appear everywhere.
The self, which is imagined by thought when it objectifies the continuing stream of accumulating tendencies, does not exist.
By the power of being caught up in experiences, the fundamental structuring of all experiencing has been obscured and so this subtle (foundation) is not seen. From this specific perceptions arise.

Here, one should inquire into this path starting from the characteristics that are the logical basis of our limited conception: "an entity."
This reality, known as that which is present internally and externally in the experience of all living beings.
Is not as it is seen and intended by the six forms of apprehension, but is deceptive.
If that which is apprehended while intoxicated by one's own grasping of experience by thought, was valid,
It would then be reasonable to say that these (sentient beings) would be free, just like those who have overcome emotional conflicts, who think, "there are no entities."
From the fact that these (sentient beings) are tormented by frustration and crushed by the enemy, time, it is evident that they are deceived.
Otherwise, if that which is known through the sense fields were a valid means of knowledge,
Then, this being so, who would have a need for the noble path?
The path (of ordinary perception) is taught as the path of freedom, although one is not freed through sense perception.
Such perceptually based awareness, which does not remove any frustration, is the birthplace of that which muddies the stream of awareness.
Therefore, it has been stated by the Victorious Ones that it is evident that what is perceived by sentient beings is deceptive.

Although this is so, in this case one should look into the matter by means of the oral instructions of the masters and the definitive words of the Teacher.
From a logical basis in direct perception, etc., one thinks about entities within the limited conceptions of affirmation and denial;
But the very (thought) that follows in the wake of the continual grasping of experience by thought, having affirmed something as a valid means of knowledge, is itself then contradicted by the mind.
Since the grasping of experience by thought does not itself exist as something within our limiting conceptions, there is no limiting conception to be thought about. If there is nothing to this (grasping by thought), what valid means of knowledge can there be?
Therefore, the conventional ways of inquiring into things by worldly people are not necessarily on this yogic path.

How ought one, then to cultivate this ever-present state of commitment to what is indestructible?
This path of all the great seers that is subtle and difficult to understand, is beyond thought and no-thought.
It is divorced from verbal conventions in its being difficult to point out nad inquire into ---
Thus it is not arrived at by words and is not in the realm of experiences of ordinary people and those apart from (the supreme, comprehensive approach to the teachings).